The Church of Yevon: A Brief Developmental History
by Amberlee
Summary: A Maechen White Paper that supliments military, political, religious, and social history in Spira as detailed in Legendary Guardian.


**Important Notes and Disclaimers:**  
The game Final Fantasy X and characters contained within that game are the copyrighted property of SquareEinx (Formerly SquareSoft July of 2001). Executive producer for the project was Hironobu Sakaguchi. Scenario writer was Kazushige Nojima. Producer was Yoshinori Kitase and the game directors included Motomu Toriyama, Takayshoshi Nakazato and Toshiro Tsuchida. Art design was directed by Tetsuya Nomura. Digicube produced the Japanese language game guides and Brady Games produced the US language game guides from which I have taken additional information not available during game play. I owe a great debt to all of these individuals for creating such an inspirational world and characters with which to spread my wings.

All characters not directly encountered within the game mentioned within this work are original and my own creations (IE: OCs) and copyrights to these characters are reserved (circa May 2002).

T**he Church of Yevon: A Brief Developmental History**  
By Maechen (_Official Historian of the Lady High Summoner Yuna_)

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Over time, the post-war social, political, military, and religious organizations of Spira merged into a single centrally organized entity. Documentation regarding the progression of this development is somewhat sketchy and much of it has come down through history in the form of folk stories, songs, and the observations of individuals recorded in personal journals. In an effort to concatenate the information found in these oral interpretations and the many scrolls I have read over the years, as well as to record the conditions that existed prior to the arrival of Lady High Summoner Yuna's Eternal Calm, I have created the following document.

The Church of Yevon was originally a cult based in the machina city of St. Bevelle. It developed under mysterious circumstances after the Lady Yunalesca and her husband Zaon defeated Sin almost one thousand years ago. While there are many theories regarding how this cult of Yevon came to be and how it's teachings regarding machina use began, those issues are not to be addressed in this particular document. For more information regarding those questions, please see my papers: _"What is the Farplane"_ and _"Essential Teachings of the Church of Yevon."_

Fragments of correspondence dated almost one hundred years after the end of the Machina War, along with various oral traditions, indicate that the fledgling cult of Yevon quickly took root. Priests of this cult fanned out into the countryside during the initial Calm period to proclaim their faith and convert the populace. The devastation of the machina cities left people without shelter, medical supplies, food, governance, and military protection. The new priests gathered the remnants of the once great cities together and shepherded them through the "dark age" that followed. The majority of information still remaining from this time period comes down to us in the form of story-songs and fragments of ancient recording spheres. Almost all records of the history of Spira's "Great Machina Age" were lost.

According to oral traditions, from the very first Bevelle was seen as the center of the new religion. The few written records that do exist indicate that all priests trained, at some point, in Bevelle and that they often returned to the city on "pilgrimages." I have found several journals at various churches in Spira that detail the hardships and challenges of the journey. I believe that these treks across the countryside might have been the beginning of the tradition of the "Journey of the Summoner" we know today.

It seems clear from the journals, spheres, and sporadic official documents of the day that the Church of Yevon originally was administered through a complex system of elected officials. As the organization grew, and new Churches and towns were built, representatives were chosen from among the faithful to oversee the day-to-day management of congregational needs. Others were chosen to return to Bevelle and represent the interests of their "flock" when biannual council meetings were held. Many of the accounts of pilgrims are from men and women whom undertook the long and perilous journey to Bevelle for just that reason.

By the time Lord Mi'ihen created the Crimson Blades almost eight hundred years ago, the Church of Yevon had already begun to cement its cultural authority. The fact that the ruling council of the Church had enough power to be feared (and to summon Lord Mi'ihen to "stand trial for treason") attests to the power and growth of the former cult. A fully accepted religion after only two hundred years, the group keenly felt that the Crimson Blades, and their charismatic leader Lord Mi'ihen, were a threat to their newfound authority.

While no full copy of the transcript of the trial exists today, some disjointed information in damaged scrolls still survives in the Hall of Records at Bevelle. What does remain indicates that a single priest, named Moneo, argued strongly to spare Lord Mi'ihen's life. The man argued that to kill Mi'ihen would only create a martyr for the Crimson Blades to avenge and that the Church would be better served by adopting the group into its ranks. When Lord Mi'ihen argued eloquently that he was not in opposition to the doctrines of the Church - that he was a loyal follower of Yevon who wished only to protect his world - the convocation heeded Moneo's words. Thus, the Crimson Blades became the Crusaders and the Church of Yevon expanded its authority to that of military protector of the populace.

Approximately one hundred years after the trial of Lord Mi'ihen, the Priest Omega became the first to be expelled from the rolls of the Church. Convinced that a return to machina technology was the only way to defeat Sin, the Priest pursued ancient knowledge to the consternation of his fellows. He studied the arts of war with the Crusaders and, with the full support of his superiors, created the Order of Warrior Monks. What he did not tell the council was that he viewed these warrior priests as an elite fighting force - shock troops with deadly weapons skills and command of magic that could be trained to seek out lost technology. For many years, Omega educated this fighting force and gathered around him a loyal and fanatical group of men. He reached out to the Al Bhed under the guise of promoting understanding between the two races. When the Church hierarchy realized that Omega was pursuing forbidden technology in contradiction to the Teachings, he was brought to trial and sent into exile.

The period of strife that followed Omega's expulsion only came to an end when Sin attacked the mainland near modern-day Luca. For almost two hundred years, the followers of the one-time priest created dissention within the ranks of the Church and, by the accounts of some journals, very nearly succeeded in breaking the Church of Yevon into two distinct faiths. However, when Sin attacked the Mi'ihen highroad and the Al Bhed city of Russa, the two arguing factions set aside their differences. Both the Order of Warrior Monks and the Crusaders took heavy losses during the fight as they attempted to save the road and nearby city. The effort was in vain.

The Al Bhed clans that had settled in Russa hoping to rebuild their once mighty nation were decimated. The Warrior Monks that protected and traded with them with were all but destroyed. Church hierarchy seized the opportunity created by the attack and made scapegoats of Omega's remaining followers and their call for a return to technology. The official position was that Sin had returned to seek vengeance on the wicked - that only the rejection of machina and repentance for their transgression could free Spira of Sin. In the years that followed, the Teachings were reworded and expanded. Those that remained of the Order of Warrior Monks were gradually reintegrated into the Church hierarchy. Where once they had been a bridge between Yevonites and the Al Bhed; their mission changed. They became the right arm of a new tribunal - one created to prosecute those that continued to use unauthorized machina. Those brought to trial were charged with heresy. The Al Bhed became feared and reviled during this period of persecution. Simply associating with one, or buying items from one, could land you in a cell on charges of treason. Afraid for their lives, the Al Bhed that remained fled the mainland to live in small isolated groups - their fledgling nation and high hopes shattered by Sin's attack and then crushed under the military boot heel of the Yevon Church.

It was also during this two hundred year period, which some journals and documents refer to as "The Great Purge," that the leadership mechanism of the Church of Yevon began to change. Where a previously a rotating council of elected officials met to decide matters via consensus every two years, a new permanent bureaucracy developed. A conservative faction within the Church, afraid of schism and dissenting views in the wake of Omega and his followers, decided to consolidate its power during the time of instability. The result was a new system of appointed directorships, the new "High Priest" of the Temple of St. Bevelle being seen as the "head" of the Church of Yevon. This individual, while elected, was given his position until death and thus effectively became a monarch in the tradition of the old machina cities. The new "High Priests" for the outlying temples were chosen from a loyal core of Bevelle officials. While they were given great latitude in the day to day running of the affairs of their Temples, they were not appointed for life and were required to take a vow of obedience to the High Priest of Bevelle. These "rulers" were sent with their new mandate and a small military force to the outlying districts to assume their posts. While journals indicate that many priests, nuns, and Crusaders were dismayed by the developments; few spoke out against the changes. The years of strife, Sin's devastating attack on the Mi'ihen, and the assertion of the new ruling faction that opposition to Church dogma angered Sin left the populace in utter fear. Those that did speak out were swiftly silenced.

Once power had been consolidated, and Omega's Warrior Monks returned to the ranks of the faithful, the Church embarked on a program of public works to quell dissention. A new Mi'ihen road was built to replace the old. Ground was broken on the new city of Luca and the sport of Blitzball was reintroduced as a public spectacle to divert the populace. A group of chocobo-mounted messengers was organized during this time period as a way for the new centralized government to keep in contact with the outlying regions. This new group, which began as little more than a postal service, later became what we now call the Chocobo Knights.

The result of these programs was a general improvement in living conditions for the people of Spira. Trade routes were monitored and protected by Monks and Crusaders that were housed at Temple Garrisons. While some locations were still difficult to traverse - the eternal storms of the Thunder Plains and the reclusive Guado separated Bevelle from its Temples to the south and Sin's attacks on shipping lanes often resulted in lost lives - goods and services were no longer hard to come by.

Four hundred years prior to the present day, the Church of Yevon had yet another positive note to add to their good works. The priest Gandof defeated Sin on the plains of what we now call the Calm Lands. Formerly the great machina city of Remiem, the waste had rarely been ventured across. Many had though Gandof a fool when he set out across the plains in search of power from the lost city of Zanarkand. When news of the victory reached Bevelle, the Church was quick to proclaim Gandof to be "Lord High Summoner" for his accomplishment. Celebrations were held, and the land of Spira fell into its first "Calm" in almost six hundred years.

For a time, it was thought by some that Sin had been banished forever. The population began to balk at the restrictions and controls of the Church of Yevon regarding machina. Larger cities, like Luca, became safe havens for technology as the years continued to show no sign of Sin. The Al Bhed began to return to the mainland in small groups and set up shops along trade routes, expanding their influence.

Journals, official edicts, and public records that remain from this period indicate the central bureaucracy of Bevelle began to become more autocratic in response to the changes. Small protests broke out in outlying regions and the military was asked to quell descent. Voices called for political reform and felt that the government of Spira should be separated from religion - that a purely political entity should be established, one that received its mandate for rule from the population. A proposal was sent from an emerging group, the New Reformers, to the Temple of Bevelle. A copy of the letter, though damaged, still exists in the Hall of Records. The New Reformers proposed a secular government with leaders elected by the population every five standard years. These leaders, to be called Maesters, would take over the judicial, military, and civil administration of Spira. A fourth Maester would be a member of the clergy and represent the interests of the Church of Yevon within the context of the new government.

In this midst of this civil discord, tragedy struck. Sin reappeared and attacked the Temple city of Baaj. The entire temple complex was inundated and sank under the waves killing thousands. The sudden and vivid proof that Sin was not really gone quelled the majority of calls from the population for a separation of Church and state.

A period of religious extremism ensued during which the rolls of the priesthood and military swelled. Temples began to take in orphans and built monasteries to house and train the youths of Spira. Over time, a system of indoctrination, vocational training, and education developed which is still used to this day. It was during this time that the Church hierarchy saw an administrative need to change the structure of their organization. Co-opting the ideas of the New Reformist proposal, the new "Council of Maesters" was created. Removing the management of the military, judicial, and governmental systems from the shoulders of the Temple High Priests allowed them to focus on educating the population and tending to the immediate needs of the people. In turn, the new Council of Maesters could focus on larger and more far reaching issues.

The Council of Maesters consisted of a group of four priests. Each individual had a specific area of governmental responsibility. One Maester oversaw the administration of all Church Temples, managed the distribution of "tithe" and other goods to outposts for distribution to the population, and created yearly teaching schedules for priests to follow in the indoctrination of their flocks. Another Maester was given the responsibility for reviewing the Teachings, updating Church dogma, and for enforcing the laws of the Church. Yet another Maester administered the military. To oversee all three of these individuals, and to ensure they worked in concert to the benefit of the overall aims of the Church, a "Grand Maester" rounded out the group.

This illusion of a civil government brought in line the few remaining pockets of opposition that called for change. While the four men of the new Council of Maesters were to make decisions by consensus, in practice the votes were often split during early years. This resulted in subtle changes to the system so that a majority vote, with the Grand Maester's vote counting as two, could decide policy. In other words, the Church simply created a new layer of administration to shift the focus of the population and then continued doing business as usual.

Needless to say, the Temple High Priests were not terribly happy about their loss in status with the creation of the new Council. Journals, letters, and official documents of the day show a flurry of communication between the Temples in an attempt to block or reverse the change. When their efforts failed, a pecking order developed. Since the Council of Maesters was housed in the city of Bevelle , the High Priest of St. Bevelle Temple quickly rose in stature and influence. Instead of being a "group of equals" that simply "took advise and direction" from the Council of Maesters, in reality the Maesters became the true leaders of the Church with the High Priest of St. Bevelle considered to be a shoe-in for an open Maester position when one stepped down or died.

Approximately two hundred and thirty years ago, under the auspice of this new Council, the High Priest of Kilika Temple (and former star Blitz player) the Lord Ohalland became the second individual to complete the journey to Zanarkand and defeated Sin. While his accomplishment was celebrated and statues commissioned for addition to the temples, internal Church records indicate that the hierarchy was circumspect regarding his success. The two previous Calms had resulted in Sin's reappearance and the Council of Maester's debated what to do should the same thing happen again. It was decided that, should Sin reappear, the Teachings would be augmented to place reciprocal blame for the event on the population. The doctrine of "total atonement" was created and the Council quietly began to study old records in hope of finding the real reason sthat Sin continued to return.

Sin did, indeed, return and the cycle of death in Spira began again. One hundred and thirty years passed before the Lady Yocun, a former Crusader turned Summoner completed the pilgrimage, obtained the now fabled "final Aeon," and defeated Sin. By this time, the hierarchy of the Church no longer truly thought that Sin could be eradicated through the use of the Final Summoning. The references to the Fayth of the Final Summoning, and Yunalesca's battle with Sin in ancient documents were so vague that some in the clergy began to suspect that there had be misinterpretation of the documentation or, perhaps, outright suppression of the truth.

By the time Sin reemerged, a young man named Yo Mika had come to St. Bevelle to study. Aligning himself with a "progressive" faction within the Church, he quickly rose through the priestly ranks. Journals found in Mika's belongings after Lady High Summoner Yuna's "Final Sending" detail his rise to power and how he, along with a small group of radical priests, became convinced that there was more to the Final Aeon. Over a period of ten years, a series of small fact-finding parties were sent to Mt. Gagazet and Guadosalam. These historians, priests, monks and Summoners were said to be visiting the areas as envoys of the Church to promote peaceful relations between the races and to encourage free trade. In actuality, they were gathering information about the Farplane and attempting to reach Zanarkand.

Mika's journals do not say if the search for information regarding the Final Aeon bore fruit. However, he does cryptically mention in an entry that the leader of the Ronso, Kelk, gave him a scroll during a visit to Mt. Gagazet. The parchment was fabled to have been written by a priest that had returned from Zanarkand. Mika's journal indicates the legend named the priest Lan Terabian. The man was found by a scout troop of Ronso, mortally wounded and near delirious with fever. The man passed on the scroll before his death. The exact contents of that scroll, and what happened to it, is unknown. However, I believe that the actions of the church under Mika's direction, and the apparent attainment of a "Final Aeon" by the Lord Seymour imply that the "secrets of Zanarkand" were within that document.

Regardless of the true motive for sending representatives to the other races of Spira, the results were far reaching. One of the priests sent to Guadosalam, Naito, became close to the son of the Guado leader. A reclusive and closed society, the Guado shunned contact with other races and watched over a mysterious gateway said to lead to the Farplane. Naito's friendship with Jyscal ultimately lead to the young Guado's conversion to the Yevon faith. Jyscal traveled to Bevelle where he studied for many years and became a Priest of Yevon. Over the time, the heir to the leadership of the Guado nation developed a close friendship with Yo Mika who, by then, had become Grand Maester. He also married a human woman; something completely unheard of in the entirety of Guado history.

When his father passed away, Jyscal returned to Guadosalam with his wife and his faith to assume the mantle of leadership. He pushed for rapid social change including the conversion of the Guado race and the opening of the Farplane to visitation by outsiders. The changes set the stage for internal conflict. When Jyscal's wife gave birth to a son, quite mutterings gave way to outright opposition. Within five years, Jyscal was forced to banish his wife and child or face overt civil war.

The twenty-seventh year of Grand Maester Mika's leadership was, perhaps, one of the most pivotal in Church history. The progressive faction that Mika had joined so many years before continued to quietly push for social reforms and greater harmony between the races of Spira. Though many still viewed the Ronso as noble savages, and the Guado as aloof and reclusive, the spirit of openness begun with Jyscal's conversion fostered the development of a new wave of young intellectuals. The Lord Braska was just one such youth. A gifted magician and son of a Summoner, Braska quickly was brought to the attention of the Church hierarchy. However, when the young man took the radical position that the hand of friendship and peace should be extended toward the Al Bhed he went a step too far.

Mika's journals indicate that he had sympathy for Braska's stance. The problem lay in the Teachings. One thousand years of Church history and dogma lay in an almost unspannable gulf between the Yevonites and the only other human race in Spira. The fact that the Church had gone to great lengths to blame the Al Bhed and their machina for Sin's reappearances over the years meant that Braska's call to reconcile with them would never be accepted. Official documents, transcripts, and journals all tell the same tale; Braska acted as a polarizing force within the Church. What was once a small and insignificant neoconservative faction within the priesthood became a powerful bloc. This group, headed up by the High Priest of St. Bevelle Temple, went after Mika's progressives at every opportunity in hopes of forcing the man to step down.

Records indicate that the Grand Maester attempted to shield Lord Braska, but it was to no avail. When the young and idealistic Apprentice Summoner eloped with the sister of the Al Bhed leader and brought her back to Bevelle, it threw the Church into a state of turmoil. The Al Bhed demanded the young woman's return, but she was already with child. Mika was forced to bow to the pressure of the conservative faction and Braska was held in the dungeons for several months while a compromise was negotiated. In the end, Braska was stripped of his rank and defrocked; retiring into private life with his wife and child.

The damage done to Mika's reformist agenda by Braska's rash act might never have been repaired had it not been for the death of Braska's wife and a strange set of circumstances revolving around a young Warrior Monk now known to history as Sir Auron. When the pair set off on Pilgrimage (along with the "Man from Zanarkand") the conservative faction went so far as to make a public statement denouncing the attempt. Mika wisely stayed silent regarding the Pilgrimage and when Lord Braska was victorious he quickly stepped forward to speak eloquently of the man's devotion to peace and harmony. The Grand Maester didn't hesitate to manipulate Braska's memory and public opinion to his own advantage. Now Lord High Summoner, Braska was seen by the people of Spira as a shining example of racial tolerance. The youngest Summoner since Yunalesca to defeat Sin, his triumph was heralded as a divine sign that Yevon was pleased by the man's efforts to promote positive interracial relations. The two members of the Council of Maesters that had signed the proclamation denouncing Braska's Pilgrimage were forced to resign within a matter of months.

Mika then solidified his power base in a bold and unexpected move. He appointed Kelk Ronso and Jyscal Guado to the vacant Maester's positions. Friends with Jyscal for many years, Mika was certain that he would always have the support of somewhat beleaguered Guado leader; the military and spiritual backing of the Church of Yevon would ensure that the radicals among the Guado could be easily overcome. While Mika had a less congenial relationship with the Chief of the Ronso, Kelk was devoutly religious and loyal to a fault. Appointing the beast-man to such an exalted position within the Church would create a debt of honor that could never be repaid. Assured that he would always have a majority vote in the Council of Maesters for the progressive faction, Mika then set his sights on destroying the last of the neoconservative movement.

Within six years, the High Priest of St. Bevelle temple had been marginalized and his own son, Wen Kinoc, elevated to the rank of Maester as a member of the progressive party. Private letters and documents uncovered after the Final Sending tell a tale of intrigue, deceit, and manipulation that stretched back even prior to Lord High Summoner Braska's Calm. Contraband machina were obtained and elite troops of Warrior Monks were trained in secret to use Al Bhed projectile weapons. Having created an utter dependence on his decision-making, Mika convinced his new Council of Maesters that he should not be sent upon his death and, instead, should continue as figurehead of the church to create continuity for the people. What remains uncertain is Mika's motivation regarding these developments. The Grand Maester's journals have, thus far, given no word on the matter and entries end not long after Lord Braska's Calm began. The plots of Seymour Guado - his ruthless ambitions and maniacal desire to eradicate all life from Spira; indicate an intricate plan that likely had at least silent support from within the Maester's Council. How much of that plan was backed by Grand Maester Mika we may never know and is a topic that should be taken up at a later date.

In light of Sin's final defeat, and Lady High Summoner Yuna's Eternal Calm, one wonders what will happen to the Church of Yevon in coming years. The public, with good reason, no longer trusts the old institution. New political factions have sprung up all over Spira in response to the power vacuum that resulted when the Council of Maesters "dissolved." A new central government has yet to appear.

Additionally, racial tensions run high. The Guado race is now largely vilified thanks to the actions of Lord Seymour. The Ronso, in particular, rumble loudly about war and retribution for lost lives and honor. The remnants of the Crusaders, bitter and cynical after their decimation at the battle of Djose, roam without direction. Only the Al Bhed seem to thrive. The collapse of the civil arm of the Church and the exposure of the hypocrisy of the Teachings there is a huge market for machina and machina training. Rin's travel stops have expanded to include tourist trips to the ruins of Zanarkand. These "pilgrimages" are directed by former Summoners and are reputed to include "tests" where one seeks lost artifacts.

The critical question regarding the Church, however, may be the most simplistic. Is the "Eternal Calm" truly eternal? Sin is gone, but other threats remain. One may only hope that Spira will remain at peace in these now unstable and uncertain times of change.

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**Appendix A: The Military Structure of the Church of Yevon**

Since the adoption of Lord Mi'ihen's Crimson Blades in 200 A.S., the Church of Yevon spent a great deal of time, effort, and gil to create and maintain a well trained standing army. Over a period of centuries, a complex and authoritative chain of command developed based on the addition of new military branches and on tactical requirements. While not directly related to the overall development of the Yevon Church, the military substructure is, nonetheless, an important part of the Church and I felt it should be included in this document.

By 600 A.S., the composition of the military wing of the Church of Yevon had solidified into the structure used until the near destruction of the Crusaders at the Battle of Djose Beach and Lady High Summoner Yuna's defeat of Sin. A group known as "The Triumvirate" was responsible for the administration, direction, training and deployment of troops. Just as the Grand Maester lead the Council of Maesters, so a Maester lead the Triumvirate. Immediately below this Maester was the "First of Bevelle." The "First" ranked above all enlisted personnel and therefore was required to be both a priest AND a fighter; thus every candidate elevated to this post was a Warrior Monk. While a respected leader with a proven military record (and therefore more than capable of leading men on the field of battle), the First spent the majority of his time either in Bevelle advising the Maesters or on inspection tours of military facilities. His assistant, and assumed replacement was the "Second of Bevelle." This post was much more active and less involved in administrative duties. Day to day operations, the oversight of the defense of the city of St. Bevelle and it's Temple, and leading military sorties with special "shock troops" are all the purview of the Second. Additionally, this individual briefs the First with regard to the status of available troops, makes recommendations regarding upper level promotions, and is privy to sensitive information that is passed on from the Council of Maesters. These three men worked together in concert to protect the denizens of Spira and to enforce the will of the Church of Yevon.

Over the centuries, the branches of the military developed a caste system. As Warrior Monks had the longest training period, were the most educated, and were ordained priests; the highest-ranking military positions and most sensitive assignments were given into their care. Trained from a very early age, a Warrior Monk is adept in both magic and fighting skills. They are "programmed" by the Church to accept orders as religious directives and view their world in a certain manner. They are highly educated, read and write in at least two languages, and have a certain amount of rudimentary healing knowledge. By restricting the higher levels of command to Warrior Monks, the Church of Yevon ensured the loyalty of their people and also restricted the flow of sensitive information to the public.

The Chocobo Knights, as a special class, obtained an aura of prestige early on. Once the Church realized the tactical application of their former postal service, they quickly added the group to the growing military. Knights may come from the ranks of Crusaders or Warrior Monks, but there are also special cases. Individuals without prior military training can be accepted into the ranks of the Knights if they show exceptional skill with the birds. Chocobo Knights are considered to be elite "advance" troops since they can move with great speed. One must be an exceptional warrior and have the acceptance of the animals to attain this designation.

Below the Knights are the Crusaders. As previously accounted, this group was adopted into the ranks of the Church. For some reason, they always maintained the feel of a separate entity; one of the people; in spite of their long association with the Church. This, perhaps, is the result of the fact that Crusaders are never found in positions of major authority. The Church hierarchy has always seen the wide popularity of the group among the people as problematic. It seems to perceive the group as a mild threat; a group from which charismatic grass roots leaders may emerge to question the Church hierarchy. As a result, the Crusaders are historically used for dangerous missions where heavy losses are expected or shunted aside to protect inconsequential outlying regions where their leaders can gain little political leverage. When their ranks grow too large, as they did prior to Lady High Summoner Yuna's Pilgrimage, radicals within their ranks are encouraged to band together and take risks. The failures of these groups are then used by the Church to reinforce the doctrine of Total Atonement.

All members of every branch of the military are expected to spend at least five years of their lives at a monastery education facility. The indoctrination and training of Spiran youth for military service begins between the ages of five and seven when they are enrolled as "Acolytes." Children with quick minds and obvious talents are tested and then placed in various vocational training tracks. Those who are found to have little interest in the scriptures or to have no fighting skills are returned to their parents or are "sold" into secular apprenticeships with artisans and service providers such as farmers, fishermen, inn keepers, seamstresses, and so on. Young girls and boys that show promise as fighters but lack the intellect for the study of languages and magic are weeded out and placed in their first commissions with the Crusaders by age twelve. Those that remain become "Dedicated." These young people undergo a rigorous daily schedule of study, military training, and magical instruction until the age of eighteen and their Ordination. At that time, they then choose to accept commission within the Church. Some simply become priests and nuns. Others specialize in white, blue, or black magic in addition to their status as clergy. Still others become Chocobo Knights, Apprentice Summoners, or Warrior Monks.

Naturally, this stratification continues once an individual accepts commission. While it is not required that a person educated by the Church accept their offered commission, it is strongly encouraged. As a result, few individuals that undergo the indoctrination process ever leave service of the Church. Below follows a listing and description of the ranks available within the Yevon military and the "ceilings" for each military branch.

** First of Bevelle:** High Commander of all military troops. Reports to the Maester.

**Second of Bevelle:** Assistant to the First of Bevelle and also has the responsibility of supervising the Commander of the Bevelle Garrison.

**Ronin:** A roaming commander that represents the Triumvirate. This individual can countermand the orders of garrison commanders and is appointed or promoted from within the ranks of Warrior Monks. Ronin report directly to the Second of Bevelle.

**Weapons Master:** Runs the training facilities at a Temple or Monastery and is usually in charge of Temple security. Garrison Commanders consult with Weapons Masters and the two are intended to work in concert. In times of disagreement, the Weapons Master always has veto power over matters of training and security. The Weapons Master is expected to attend frequent meetings with the Temple High Priest and his performance is evaluated on an annual basis by a Ronin.

**Commander:** Runs a garrison and is responsible for the administration of said. Meets on a regular basis with the local Weapon's Master to discuss troop movements and needs. A Garrison Commander is expected to report on a regular basis to the Temple High Priest, but is answerable only a Ronin or the directives of the Triumvirate, and thereby the Council of Maesters. While this position has a large amount of administrative work, a Commander is fully expected to lead his men in battle should circumstances require it.

**Colonel:** Assistant to the Garrison commander. All majors report to him and he makes recommendations regarding promotions. A Chocobo Knight never advances beyond the rank of Colonel unless they were originally trained as a Warrior Monk.

**Major:** Each major commands five Captains and leads them in battle.

**Captain:** Each Captain commands a fletch. A fletch is a standard military unit consisting of 20 Privates, their 4 Corporal supervisors, an Armorer, and five Warrior Monk Lieutenants. A Crusader may never advance beyond the rank of Captain unless they become a Chocobo Knight.

**Lieutenant:** All Dedicated that become Ordained and accept commission as Warrior Monks enter service as Lieutenants.

**Armorer:** This individual supervises the care and issuance of weapons for four Sergeants and their men. An Armorer is the ONLY position in the Yevon military structure that is filled largely by those not educated by the Church. Due to the system of vocational training, most Armorers are culled from the ranks of those sent to apprentice with a smithy.

**Sergeant:** Commands a group of four corporals and their assigned men.

**Corporal:** Commands five Privates.

**Private:** The lowest level in military service. Also called a "Squire" in the Chocobo Knights.

You will notice from this listing that Guardians are not viewed as part of the military structure of the Church of Yevon. It is considered to be part of the "Summoner's Privilege" to choose their protectors and, as such, there are very few requirements for an individual to become a Guardian. One need not be a trained fighter, or even an adult, to take on this responsibility. Though the Temples request that the name of a Summoner's Guardian be added to "the Rolls of Selection," and that such individuals read the "Scrolls of Guardianship," even these requirements could be swept aside after the Journey of Lord High Summoner Braska. Guardians are considered to be under the direct command of their Summoner and their Summoner alone. Therefore, a Summoner need simply ask an individual to become their Guardian, and for the Guardian to accept (either using the traditional ritual format or by simple public verbal agreement) for the two to Journey. For additional information regarding Guardians and special circumstances regarding this institution, please read my paper: "_What is the Call of Guardianship?_"


End file.
